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Benefit: The Ruling on One Who Died and He Did Not Pray

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

[Q]: A brother from an  MSA (Muslim Students' Association) in Maʿan, Jordan asks in his question: What is the ruling on one who died and did not pray [during his lifetime], though his parents are Muslim? And, how should he be treated with respect to the washing [of his body], shrouding, and prayer over him, burial, supplication, and asking for mercy upon him?

[A]: Any responsible adult, who dies [knowing the Islamic ruling concerning prayer] and did not pray, is a disbeliever. He is not washed or prayed over, nor is he buried in the Muslim cemetery. His [Muslim] relatives do not inherit from him. Rather, his wealth is for the Muslim’s state treasury, according to the strongest opinion amongst the scholars. [This is] based on the authentic ḥadīth [in which the] Prophet [ṣallallāhu ʿalayhī wa-sallam] stated: “Between a man and shirk [associating partners with Allāh] and kufr [disbelief] there stands his abandonment of the prayer.” This was reported by Imām Muslim in his Ṣaḥīḥ. The Prophet [ṣallallāhu ʿalayhī wa-sallam] also stated: “The vow [religious commitment] that is between us and them [the hypocrites] is the prayer. He that abandons it has committed disbelief.” This was reported by Aḥmad and the compilers of the sunan with an authentic chain from the ḥadīth of Buraydaah raḍī Allāhu ‘anhu.

And, ʿAbdullāh ibn Shaqīq al-‘Uqaylee, the noble follower, may Allāh’s mercy be upon him, stated: “The companions of the Prophet [ṣallallāhu ʿalayhī wasallām] did not consider abandonment on anything as disbelief, except [the abandonment of] the prayer.” And, the aḥādīth and reports with this connotation are many.

This is regarding the one who abandoned [prayer] due to laziness and who did not deny it as being obligatory. And, for the one who doesn’t accept it as being compulsory, then he is a disbeliever (also), who apostatized from Islām, according to all of the people of knowledge.

We beseech Allāh to set aright the affairs of the Muslims and to [lead them to] pursue the straight path, for He is the All-Hearing Responder. 


Published in the Arabic magazine, issue #187 in the month of Sha’baan, 1413 Hijr (Majmūʿ al-Fataawa of Shaykh ibn Bāz) 
Original Arabic: http://www.binbaz.org.sa/book/m010.pdf  - See page #250
Translated by Umm Ṣufyān

Benefit: The Ruling on Reading the Qurʾān from the Mus‘haf during Tarāwīḥ

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
The Question: Is it correct to read the Qurʾān from the Mus-haf during Taraaweeh? 

The Answer: For the one who is incapable of reading from memory, then there is nothing wrong if he reads from the Mus-haf during the Taraaweeh prayer. This is because he will read the entire Qurʾān from its beginning to its end. So, if he isn’t a memorizer of the Qurʾān, then he may read from the Mus-haf. Some of the Salaf (righteous predecessors) used to do this. 

Member of the Permanent Committee for Fataawa,  al-ʿAllāmah Shaykh Ṣāliḥ bin Fawzān al-Fawzān, hafiẓahullāh

The Question: What about reciting the Qurʾān from the Mus-haf (during prayer) Noble Shaykh?  

The Answer: There is no objection in that - that which is correct is that there is no objection in that. So if he needed to recite from the Mus-haf because he hasn’t memorized the Qurʾān, then there is nothing wrong if he reads from the Mus-haf. It has been established that ‘Aa’ishah’s (raḍīAllāhu ʿanhā) slave, Dhakwān, used to lead her in prayer (in Ramaḍān), reading from the Mus-haf as mentioned by Bukhārī (raḥimahullāh) in a mu’allaq report. 

Also, the original principle is that there is nothing wrong with this, and whoever forbids this, then he should bring forth evidence. The original principle has permitted recitation from memory and recitation from the Mus-haf. This is the original principle, and whoever says, “It is forbidden [to read] from the Mus-haf," then he should bring forth evidence, and the original principle is that there is no evidence. So he has forbidden the original principle, and it is the permissibility of reciting the Qurʾān from the Mus-haf. The mother of the believers has implemented this, and she is from amongst the most knowledgeable of people (raḍīAllāhu ʿanhā). 

Al-'Allāmah Shaykh ibn Bāz: http://www.binbaz.org.sa/mat/20173

The noble Shaykh Muḥammad bin Ṣāliḥ al-‘Uthaymīn (raḥimahullāh) was asked: There is a mosque whose congregation is few (in number) and there isn’t anyone from (the congregation) who is capable of reciting from memory. So, can the one who wants to lead the congregation, read with the Mus-haf by looking at it during the prayer – the night prayer in Ramaḍān, for example? 

The noble Shaykh responded by saying:Naʿam (Yes). If the Imām hasn’t memorized anything from the Qurʾān, then this action is considered permissible for him (to do) – that he reads with the Mus-haf and there is no prohibition upon him regarding that, because this action is (implemented) for the sake of finishing the prayer, and the action (implemented) to finish the prayer does not harm, and Allāh is the granter of success. 

Source: Hasheeyat Majmu’ Fataawa Shaykh (raḥimahullāh)
Source for all fataawah: http://www.sahab.net/forums/showthread.php?t=380892

Benefit: The Ruling on Wearing Pants That Fall below the Ankles - Shakyh Ibn Bāz

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

From the greatest scholars of the Ummah in the last century was al-ʿAllāmah al-Shakyh ʿAbd al-ʿAzīz ibn ʿʿAbdillāh ibn Bāz raḥimahullāh. His firmly-grounded knowledge of the religion, wisdom, and piety were characteristics that made him recognized by Muslims internationally. A collection of his rulings, al-Majmūʿ al-Fatāwá́, is an outstanding example of these aformentioned characeristics. The trend among people today, especially the youth, is to wear pants that fall below the ankles. Does our religion offer any guidance in this matter? Is there anything wrong with wearing pants like this? This question was posed to Shaykh Ibn Bāz and he answered with narrations from the Messenger of Allāh ṣallallāhu ʿalayhī wa-sallam. Listen to this brief Q&A audio, presented by Mūsá Richardson, and remind your family and friends of the truth in this regard. May Allāh reward you.


Benefit: The Ruling on Women Who Ride Alone in Vehicles with Foreign Drivers

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

Shaykh Ibn al-ʿUthaymīn [d. AH 1421], may Allāh have mercy upon him, says:1

It is not permissible for a man to be alone with a woman (by herself) in a vehicle, unless he is her maḥram, because the Prophet, may Allāh raise his rank and grant him peace, said:

No man should be alone with a woman without there being a Maḥram present.2

However, if there are two women with him or more, then there is no objection. This is because there is no privacy or seclusion (available between the lady and the driver) in this case – with the condition that it is safe and not a journey. And Allāh is the Granter of Success.

(1) Fatāwá al-Shaykh Muḥammad b. Ṣāliḥ al-‘Uthaymīn. 
(2) Muslim, no. 1241.

Benefit: Which Is Worse, Fornication or Abandonment of the Prayers?

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

Question: Allāh has prohibited us from fornication and from abandoning the prayers. Which sin is worse?

Abandoning the prayers is a greater sin than fornication because it takes one out of the fold of Islām. Fornication is from the greatest of sins, but it does not take one out of the fold of Islām as long as one does not hold it to be permissible. The fornicator is punished with the legislated punishment if his matter reaches the authorities.

al-Lajna al-Dāʾimah lil-Buḥūth al-ʿIlmiyyah wa-al-Iftāʾ

Source: Fatwá #10618
Translated by: Munīb al-Ṣumālī 

Callers at the Gates of Hell

  Shaykh Ṣāliḥ ibn Fawzān al-Fawzān

A noteworthy collection of fatāwá from al-ʿAllāmah, Ṣāliḥ ibn Fawzān al-Fawzān establishing the guidelines with regards to how one deals with the various duʿāt (callers) along with offering the prophetic guidance which foretold of callers at the gates of Hell calling the people to misguidance and a grievous torment. Towards the end, there are also fatāwá with regards to the world famous Jamāʿat al-Tablīgh and their station in the field of daʿwah.

Chosen Gems from the Fatāwá of Imām Muḥammad ibn ʿAbd al-Wahhāb al-Tamīmī


The people of knowledge from the salaf have mentioned the various types of actions people can perform without being aware of the true meaning of their actions. An example of this would be good deeds that many people perform, such as giving charity, maintaining family ties, being kind to people and so forth. Likewise, avoiding the oppression of others, or not speaking ill about them, all of which a person can do sincerely for Allāh’s sake, however without yearning for His reward in the next life. Rather all he hopes for is that Allāh will protect his wealth and his family, or cause it (his wealth) to increase, or make his name be remembered forever and so on.

Forced Marriages


A warning from the Scholars against the invalidity of forced marriages within Islām.

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